Conservapedia - User contributions [en]

Numbers

2008-04-30T21:43:18Z

Gabriel131:

'''Numbers''' is the fourth book of the [[Bible]] in the [[Old Testament]]. The Hebrew title of the book literally means "In the desert"<ref>The NIV Study Bible, Zondervan Corporation, 1985, Pg. 185</ref>

The book is considered to have been written by [[Moses]] along with the other books of the [[Torah]] (the first five books of the Old Testament). It relates the story of Israel's journey from [[Mount Sinai]] to the plains of [[Moab]] on the border of [[Canaan]]. The story shows the darker side of the Old Testament, including a section where Moses tells the Israelites to rape and murder children.

==References==

<References/>

[[Category: Biblical Books| 4]]
[[Category: Old Testament Books| 4]]

Heaven

2008-04-29T21:36:44Z

Gabriel131: /* Islam */

'''Heaven''' (literally 'the sky') is the place where [[God]] dwells. It is a location (either physical or spiritual) reserved as the afterlife in many religions, especially the [[Abrahamic religion|Abrahamic faiths]].
[[Image:Gustave Dore Heaven.jpg|right|thumb|250px|Gustave Doré's illustration to the Divine Comedy, Paradiso Canto 1.]]

==Christianity==
In [[Christianity]] heaven is being in the presence of God with places prepared for the faithful by [[Jesus]] and is viewed as eternal bliss beyond that which can currently be known. Those who are allowed into heaven are said to be given new bodies that do not decay and death will be gone. Marriage is not a part of heaven. It is also possible there are different 'levels' of heaven. The conditions to enter heaven in Christianity, (the state of "[[salvation]]"), often revolve around some standard of piety achieved through knowing [[Jesus]].

==== Catholicism and Orthodox Christianity ====
In [[Orthodox Christianity|Orthodox]] and [[Catholic|Catholic Christianity]], belief in Jesus and proper works are often considered necessary and go hand in hand. Sins of earth must first be cleansed through [[Purgatory]] before one can enter heaven. In some versions sufficient good deeds can lead to entering heaven even without belief in Jesus if one never had the chance to know about Jesus, such as pious Jews who died prior to the coming of Jesus.

==== Protestant Christianity ====
In [[Protestantism|Protestant]] Christianity there is no one standard, but most denominations were started with the understanding that salvation comes from belief in [[Jesus]] and acceptance of Him as a "personal Lord and Savior". This doctrine is know as [[Sola fide]]. [[Luther]] summed it up as salvation by faith alone. Much of Protestant and Catholic views can overlap with Catholics emphasizing good works and Protestants emphasizing a relationship with Jesus - which then shows its 'fruits' through good works, although purgatory is usually not a concept that Protestant churches follow. [[Anglicans]], who have a theology and church practice similar to Catholics, take a view very close to the view taken by Catholicism. Some Protestants, such as [[Calvinists]], believe that salvation is [[predestiny|pre-destined]] by God. Those He has chosen will follow Him. Still others are universalist and hope that eventually everyone will enter heaven (although some of purging of sins may be necessary).

== Judaism ==
[[Judaism]] focuses much less on the nature and method of entering heaven, for which the [[Old Testament]] says little, but emphasize good deeds (''mitzvot'') on this earth and generally follows univeralist tendencies. Even Orthodox Jews rarely discuss the afterlife which is seen as unimportant, instead putting more emphasis on Philosophy, Mysticism, and especially Ethics.

== Islam ==
[[Islam]] emphasizes belief in God and acceptance of [[Muhammed]] as God's Prophet. There is also a physical component not found in Christianity and Judaism. If one dies in [[Jihad]], no matter how bad he had been during his life, he is immediately lifted to heaven and given 72 virgins. This view is common among extremists, who twist the good word of the Quran to their own crazed beliefs.

==References==

[[Category:Abrahamic Religions]]

Arguments for the existence of God

2008-04-28T21:03:54Z

Gabriel131: /* Leibnizian cosmological argument */

'''Arguments for the existence of God''' involve carefully crafted reasoning with the hope that an individual will come to the conclusion that [[God]] exists.

Also known as '''proofs''' for God's existence, these arguments have not always come with full acceptance. Those opposed to [[natural theology]] claim that God's existence cannot be proven by human reason or the natural world, and that any attempt to do so runs the risk of becoming a [[God of the Gaps]] argument. However, [[Oxford]] scholar Roger Penrose states that [[materialism]] is now the faith of the gaps (see: [[Atheism of the gaps]]).<ref>http://www.leaderu.com/ftissues/ft9511/revessay.html</ref> Viewpoints vary, but responses tend to conclude that God can only be known by supernatural [[special revelation|revelation]] or [[Scripture alone]]. [[Karl Barth]] is a classic example of this as he believed that God is exclusively revealed in [[Jesus Christ]], and Jesus is only revealed in the [[Bible]]. Proponents of natural theology vary as well, but most conclude that the existence of God can be known through human reason although it is not salvific (not a saving knowledge of God). [[Thomas Aquinas]] is characteristic of this view, holding to the understanding that the created world reflects aspects of its creator that are apparent to all. Nonetheless, arguments for the existence of God have been formed throughout [[church history]] and continue to be used today, namely in the area of [[Christian apologetics]].

__TOC__
==Cosmological arguments==
(the "unmade maker")

===Kalam cosmological argument===
The aim of this argument is to show that the universe had a beginning in the finite past. The argument battles against the existence of an infinite, temporal regress of past events which implies a universe that has infinitely existed. This argument implies the existence of a First Cause.

The form of the argument is:
# Whatever begins to exist has a cause.
# The universe began to exist.
# Therefore, the universe has a cause.
Note that the key phrase here is "''begins'' to exist". The question is not "whatever exists".

The atheistic counter argument has traditionally been to point 2, taking the position that the universe has always existed. With the advent of the [[Big Bang theory]] pointing towards a starting point, this line of defense has become rather shaky. It should also be noted that the Kalam argument removes one of the knee jerk reactions to any discussion on creation involving God which is "Then who created God?" Since God has no beginning, the question becomes meaningless. The Bible makes clear that God exists outside of our construct of time in many locations, including 1 Corinthians 2:7, 2 Timothy 1:9, and Titus 1:2.

===[[Thomism|Thomistic]] cosmological argument===
# What we observe in this universe is contingent (i.e. dependent, or conditional)
# A sequence of causally related contingent things cannot be infinite
# The sequence of causally dependent contingent things must be finite
Conclusion: There must be a first cause in the sequence of contingent causes

===Leibnizian cosmological argument===
The argument comes from a German polymath, Gottfriend Wilhelm Leibniz. Leibniz wrote, "The first question which should rightly be asked is this: why is there something rather than nothing?"

The argument runs as follows:
# Every existing thing has an explanation of its existence, either in the necessity of its own [[nature]] or in an external cause.
# If the universe has an explanation of its existence, that explanation is God.
# The universe is an existing thing.
# Therefore the explanation of the universe is God.

Some [[Atheism|atheists]] object to premise 2 in that God does not have to be the explanation, but that the universe can be what is called a necessary being (one which exists of its own nature and have no external cause). This was a suggestion of [[David Hume]] who demanded, "Why may not the material universe be the necessarily existent being?" (Dialogues Concerning Natural Religion, part 9).
The Kalam Cosmological Argument is helpful. If Hume (and other atheists) is right in saying that the universe is a necessary being/thing, then this implies that the universe is eternal. This is exactly what the Kalam argument seeks to disprove. Thus, the Kalam is a valuable supplement to the Leibnizian argument.
With this logic, God must exist, and therefore must have a cause. Who created God?

==Teleological argument==
(the "unmoved mover")

Probably the most popular argument for God's existence is the teleological argument. Derived from the Greek word ''telos'', which refers to purpose or end, this argument hinges on the idea that the world gives evidence of being designed, and concludes that a divine designer must be posited to account for the orderly world we encounter. Although the teleological argument dates at least as far back as Plato, it is perhaps most memorable today from the work of [[William Paley]] (1743-1805), in his ''Natural Theology'' (1802). Recently, the teleological argument has gained renewed interest as a core element of the theory of [[Intelligent design|Intelligent Design]] and the related efforts to reconcile science and faith.

Although there are variations, the basic argument goes something like this:

# ''X'' is too complex to have occurred randomly or naturally.
# Therefore, ''X'' must have been created by an intelligent being, ''Y''.
# God is that intelligent being.
# Therefore, God exists.

===Comments on the teleological argument===
'''The first and second premises''' assume that one can infer the existence of intelligent design merely by examining an object. This is the same principle that archaeology uses to determine if, for example, a piece of stone is a stone tool.

The teleological argument assumes that because life is complex, it must have been designed. This is based on observations that complexity is not the outcome of random processes. Some object that life or objects are described as, “orderly” or “ordered”, and that this implies that an intelligent designer has ordered them. These objector claim that a system can be non-random or ordered simply because it is following impersonal physical processes, for example diamonds or snowflakes. However, such "ordered" systems do not have ''complexity'', which life has.

'''The third premise''' is rejected by some even if the first and second premises are accepted, as the implied designer (Y) might be an unknown force or mere demiurge, not God as God is commonly understood. It is argued in defense that the outside force through which Y came into being might then be explained as a more powerful being resulting in either an omnipotent being or infinite regression.

Critics often argue that the teleological argument would apply to the designer, arguing any designer must be at least as complex and purposeful as the designed object. This, they say, would create the absurdity of an infinite series of designers. However, the counter-argument of an "undesigned designer," akin to Aristotle's uncaused causer, is common. Furthermore, it has been argued that God is ''not'' complex, that is, He is not composed of many interrelated parts, so the complexity argument does not apply.

==Anthropological argument==
The anthropological (anthropos meaning "man") argument is made on the basis of the condition of humanity, of mankind's basic moral standards and the thread a search for a higher being. It is related to the cosmological and teleological arguments in that it if man has a yearning for God and a conscience when offending him, ostensibly these have their origin and cause in God and not in man. The argument was perhaps most famously posited by Blaise Pascal, who reasoned that it was better "bet" to believe in God than not to do so.

==Ontological argument==
The ontological argument attempts to prove God's existence through abstract reasoning alone. The argument is entirely a priori, i.e. it involves no empirical evidence at all. Rather, the argument begins with an explication of the concept of God, and seeks to demonstrate that God exists on the basis of that concept alone.
{{cquote|"The argument is ingenious. It has the appearance of a linguistic trick, but it is a difficult task to say precisely what, if anything, is wrong with it. All forms of the argument make some association between three concepts: the concepts of God, of perfection, and of existence. Very roughly, they state that perfection is a part of the concept of God, and that perfection entails existence, and so that the concept of God entails God's existence." <ref>http://www.philosophyofreligion.info/ontological.html</ref>}}

The ontological argument was first formulated by [[Anselm]] of Canterbury (1033-1109), one of the great medieval philosopher-theologians, in his ''Proslogium'', Chapter 2. Anselm’s ontological argument rests on the identification of God as “that than which no greater can be conceived”. Once it is understood that God is that of which no greater can be conceived, Anselm suggests, it becomes evident that God must exist.

A problem with this argument is that it merely defines God into existence. It is unclear if the concept of being able to conceive of a perfect being has any connection to actual existence. Without being able to make this connection, the merit of the argument can become questionable.

===Descartes' ontological argument===
We have the idea of an infinitely perfect Being. Since we are finite, and everything around us is finite, the idea of an infinitely perfect Being could not have originated with us or with the nature around us. Therefore the idea of an infinitely perfect Being must have come from such a being - God. <ref>http://plato.stanford.edu/entries/descartes-ontological/</ref>

==Free will argument==

* There can be no free will in a totally naturalistic system
* Free will exists
* Therefore God exists

Oxygen and hydrogen don't 'choose' to combine, they do so due to natural laws. In a naturalistic system every component that makes us up obeys similar natural laws. The concept of freewill or choice would therefore not exist.

=== Objections ===
Some challenge this argument on the basis that premises one and two have not been proven. They argue:
* In challenging premise 1, those ascribing to [[compatibilism]] believe that our experience of free will is still compatible with naturalistic causes even if the mechanism that causes this to be is not yet known and no viable explanation can be postulated apart from acting as if it is so.<ref>"The Astonishing Hypothesis is that "You," your joys and your sorrows, your memories and your ambitions, your sense of personal identity and '''free will''', are in fact no more than the behavior of a vast assembly of nerve cells and their associated molecules ... Free Will is located in or near the anterior cingulate sulcus." Francis Crick, ''The Astonishing Hypothesis: The Scientific Search for the Soul'', Charles Scribner's Sons, New York, NY, 1993, p. 3, 268. </ref> Since this can not be disproven, it is possible that free will exists in a naturalistic system.
* In challenging premise 2, those ascribing to [[determinism]] simply believe that free will does not exist and no one has free will. Therefore there is no importance to the concept of God.

==Consciousness==

* The earth is made of a small number of elements
* We are also made up of those elements, as is all of nature
* The elements that make us up have no consciousness and the earth has no consciousness
* We have consciousness
* Something outside of the elements that make us up has given us our consciousness (God)

==Resources==
* ''God, Are you There? Five Reasons God Exists and Three Reasons it Makes a Difference'', by [[William Lane Craig]] (from the [http://www.rzim.org RZIM] Critical Questions Booklet Series)
* ''Does God Exist? The Debate between Theists and Atheists'', by [[J.P. Moreland]] (theist) and [[Kai Nielsen]] (atheist). Prometheus Books, 1993.

==See also==
* [[Apologetics]]
* [[Natural theology]]
* [[Thomas Aquinas]]
* [[God of the Gaps]]

==References==
*''This article is based off the Theopedia.com [http://www.theopedia.com/Arguments_for_the_existence_of_God article] which is in the public domain.''
{{reflist|2}}

==External links==
* [http://www.apologetics.com/default.jsp?bodycontent=/articles/theistic_apologetics/kreeft-arguments.html Twenty Arguments For The Existence Of God], by [[Peter Kreeft]] & Ronald K. Tacelli
* [http://www.homestead.com/philofreligion/files/Theisticarguments.html Two Dozen (or so) Theistic Arguments] by [[Alvin Plantinga]]; Lecture presented at the 33rd Annual Philosophy Converence, Wheaton College, Oct 23-25, 1986
* [http://www.apologetics.com/default.jsp?bodycontent=/articles/theistic_apologetics/beck-cosmology.html The Cosmological Argument: A Current Bibliographical Appraisal], by W. David Beck
* [http://theologica.blogspot.com/2005/11/evil-as-evidence-for-god.html Evil as Evidence for God], by Justin Taylor
* [http://www.theologicalstudies.citymax.com/page/page/1572404.htm The 4 Primary Arguments for God's Existence], by Michael J. Vlach

===Multimedia===
* [http://biblicaltraining.org/audio/TH503/theology_1_11001.mp3 Theism; Proof of God's existence], by [[Bruce Ware]] (MP3)
* [http://www.veritas.org/mediafiles/Craig%20DoesGodExist%20Fresno.aiff.mp3 Does God Exist?] (MP3), by William Lane Craig
* [http://www.veritas.org/3.0_media/topics/17 Existence of God Audio Lectures] (The Veritas Forum)
* [http://www.believerschapeldallas.org/audio/slj-69_systematic-theology/002_SLJ_69_32K.mp3 Is There a Supreme Being?, or the Existence of God] (MP3), by S. Lewis Johnson
* [http://biblicaltraining.org/audio/TH601/apologetics_08c_MSTR.mov Cosmological Argument] (QuickTime), by Ronald Nash
'''ApologeticsPress.org''' (RealPlayer) <br />
* [http://www.apologeticspress.org/audio/rsf1-l05.rm The Case for the Existence of God] (Part I)
* [http://www.apologeticspress.org/audio/rsf1-l06.rm The Case for the Existence of God] (Part II)
* [http://www.apologeticspress.org/audio/rsf1-l07.rm The Case for the Existence of God] (Part III)

[[Category:Christian Apologetics]]
[[Category:God]]
[[Category:Theology]]
[[Category:Philosophy]]

Arguments for the existence of God

2008-04-28T21:02:37Z

Gabriel131: /* Thomistic cosmological argument */

'''Arguments for the existence of God''' involve carefully crafted reasoning with the hope that an individual will come to the conclusion that [[God]] exists.

Also known as '''proofs''' for God's existence, these arguments have not always come with full acceptance. Those opposed to [[natural theology]] claim that God's existence cannot be proven by human reason or the natural world, and that any attempt to do so runs the risk of becoming a [[God of the Gaps]] argument. However, [[Oxford]] scholar Roger Penrose states that [[materialism]] is now the faith of the gaps (see: [[Atheism of the gaps]]).<ref>http://www.leaderu.com/ftissues/ft9511/revessay.html</ref> Viewpoints vary, but responses tend to conclude that God can only be known by supernatural [[special revelation|revelation]] or [[Scripture alone]]. [[Karl Barth]] is a classic example of this as he believed that God is exclusively revealed in [[Jesus Christ]], and Jesus is only revealed in the [[Bible]]. Proponents of natural theology vary as well, but most conclude that the existence of God can be known through human reason although it is not salvific (not a saving knowledge of God). [[Thomas Aquinas]] is characteristic of this view, holding to the understanding that the created world reflects aspects of its creator that are apparent to all. Nonetheless, arguments for the existence of God have been formed throughout [[church history]] and continue to be used today, namely in the area of [[Christian apologetics]].

__TOC__
==Cosmological arguments==
(the "unmade maker")

===Kalam cosmological argument===
The aim of this argument is to show that the universe had a beginning in the finite past. The argument battles against the existence of an infinite, temporal regress of past events which implies a universe that has infinitely existed. This argument implies the existence of a First Cause.

The form of the argument is:
# Whatever begins to exist has a cause.
# The universe began to exist.
# Therefore, the universe has a cause.
Note that the key phrase here is "''begins'' to exist". The question is not "whatever exists".

The atheistic counter argument has traditionally been to point 2, taking the position that the universe has always existed. With the advent of the [[Big Bang theory]] pointing towards a starting point, this line of defense has become rather shaky. It should also be noted that the Kalam argument removes one of the knee jerk reactions to any discussion on creation involving God which is "Then who created God?" Since God has no beginning, the question becomes meaningless. The Bible makes clear that God exists outside of our construct of time in many locations, including 1 Corinthians 2:7, 2 Timothy 1:9, and Titus 1:2.
If God always existed, then why couldn't the universe have always existed? It's poor logic.

===[[Thomism|Thomistic]] cosmological argument===
# What we observe in this universe is contingent (i.e. dependent, or conditional)
# A sequence of causally related contingent things cannot be infinite
# The sequence of causally dependent contingent things must be finite
Conclusion: There must be a first cause in the sequence of contingent causes
How do we know the universe is contingent?

===Leibnizian cosmological argument===
The argument comes from a German polymath, Gottfriend Wilhelm Leibniz. Leibniz wrote, "The first question which should rightly be asked is this: why is there something rather than nothing?"

The argument runs as follows:
# Every existing thing has an explanation of its existence, either in the necessity of its own [[nature]] or in an external cause.
# If the universe has an explanation of its existence, that explanation is God.
# The universe is an existing thing.
# Therefore the explanation of the universe is God.

Some [[Atheism|atheists]] object to premise 2 in that God does not have to be the explanation, but that the universe can be what is called a necessary being (one which exists of its own nature and have no external cause). This was a suggestion of [[David Hume]] who demanded, "Why may not the material universe be the necessarily existent being?" (Dialogues Concerning Natural Religion, part 9).
The Kalam Cosmological Argument is helpful. If Hume (and other atheists) is right in saying that the universe is a necessary being/thing, then this implies that the universe is eternal. This is exactly what the Kalam argument seeks to disprove. Thus, the Kalam is a valuable supplement to the Leibnizian argument.

==Teleological argument==
(the "unmoved mover")

Probably the most popular argument for God's existence is the teleological argument. Derived from the Greek word ''telos'', which refers to purpose or end, this argument hinges on the idea that the world gives evidence of being designed, and concludes that a divine designer must be posited to account for the orderly world we encounter. Although the teleological argument dates at least as far back as Plato, it is perhaps most memorable today from the work of [[William Paley]] (1743-1805), in his ''Natural Theology'' (1802). Recently, the teleological argument has gained renewed interest as a core element of the theory of [[Intelligent design|Intelligent Design]] and the related efforts to reconcile science and faith.

Although there are variations, the basic argument goes something like this:

# ''X'' is too complex to have occurred randomly or naturally.
# Therefore, ''X'' must have been created by an intelligent being, ''Y''.
# God is that intelligent being.
# Therefore, God exists.

===Comments on the teleological argument===
'''The first and second premises''' assume that one can infer the existence of intelligent design merely by examining an object. This is the same principle that archaeology uses to determine if, for example, a piece of stone is a stone tool.

The teleological argument assumes that because life is complex, it must have been designed. This is based on observations that complexity is not the outcome of random processes. Some object that life or objects are described as, “orderly” or “ordered”, and that this implies that an intelligent designer has ordered them. These objector claim that a system can be non-random or ordered simply because it is following impersonal physical processes, for example diamonds or snowflakes. However, such "ordered" systems do not have ''complexity'', which life has.

'''The third premise''' is rejected by some even if the first and second premises are accepted, as the implied designer (Y) might be an unknown force or mere demiurge, not God as God is commonly understood. It is argued in defense that the outside force through which Y came into being might then be explained as a more powerful being resulting in either an omnipotent being or infinite regression.

Critics often argue that the teleological argument would apply to the designer, arguing any designer must be at least as complex and purposeful as the designed object. This, they say, would create the absurdity of an infinite series of designers. However, the counter-argument of an "undesigned designer," akin to Aristotle's uncaused causer, is common. Furthermore, it has been argued that God is ''not'' complex, that is, He is not composed of many interrelated parts, so the complexity argument does not apply.

==Anthropological argument==
The anthropological (anthropos meaning "man") argument is made on the basis of the condition of humanity, of mankind's basic moral standards and the thread a search for a higher being. It is related to the cosmological and teleological arguments in that it if man has a yearning for God and a conscience when offending him, ostensibly these have their origin and cause in God and not in man. The argument was perhaps most famously posited by Blaise Pascal, who reasoned that it was better "bet" to believe in God than not to do so.

==Ontological argument==
The ontological argument attempts to prove God's existence through abstract reasoning alone. The argument is entirely a priori, i.e. it involves no empirical evidence at all. Rather, the argument begins with an explication of the concept of God, and seeks to demonstrate that God exists on the basis of that concept alone.
{{cquote|"The argument is ingenious. It has the appearance of a linguistic trick, but it is a difficult task to say precisely what, if anything, is wrong with it. All forms of the argument make some association between three concepts: the concepts of God, of perfection, and of existence. Very roughly, they state that perfection is a part of the concept of God, and that perfection entails existence, and so that the concept of God entails God's existence." <ref>http://www.philosophyofreligion.info/ontological.html</ref>}}

The ontological argument was first formulated by [[Anselm]] of Canterbury (1033-1109), one of the great medieval philosopher-theologians, in his ''Proslogium'', Chapter 2. Anselm’s ontological argument rests on the identification of God as “that than which no greater can be conceived”. Once it is understood that God is that of which no greater can be conceived, Anselm suggests, it becomes evident that God must exist.

A problem with this argument is that it merely defines God into existence. It is unclear if the concept of being able to conceive of a perfect being has any connection to actual existence. Without being able to make this connection, the merit of the argument can become questionable.

===Descartes' ontological argument===
We have the idea of an infinitely perfect Being. Since we are finite, and everything around us is finite, the idea of an infinitely perfect Being could not have originated with us or with the nature around us. Therefore the idea of an infinitely perfect Being must have come from such a being - God. <ref>http://plato.stanford.edu/entries/descartes-ontological/</ref>

==Free will argument==

* There can be no free will in a totally naturalistic system
* Free will exists
* Therefore God exists

Oxygen and hydrogen don't 'choose' to combine, they do so due to natural laws. In a naturalistic system every component that makes us up obeys similar natural laws. The concept of freewill or choice would therefore not exist.

=== Objections ===
Some challenge this argument on the basis that premises one and two have not been proven. They argue:
* In challenging premise 1, those ascribing to [[compatibilism]] believe that our experience of free will is still compatible with naturalistic causes even if the mechanism that causes this to be is not yet known and no viable explanation can be postulated apart from acting as if it is so.<ref>"The Astonishing Hypothesis is that "You," your joys and your sorrows, your memories and your ambitions, your sense of personal identity and '''free will''', are in fact no more than the behavior of a vast assembly of nerve cells and their associated molecules ... Free Will is located in or near the anterior cingulate sulcus." Francis Crick, ''The Astonishing Hypothesis: The Scientific Search for the Soul'', Charles Scribner's Sons, New York, NY, 1993, p. 3, 268. </ref> Since this can not be disproven, it is possible that free will exists in a naturalistic system.
* In challenging premise 2, those ascribing to [[determinism]] simply believe that free will does not exist and no one has free will. Therefore there is no importance to the concept of God.

==Consciousness==

* The earth is made of a small number of elements
* We are also made up of those elements, as is all of nature
* The elements that make us up have no consciousness and the earth has no consciousness
* We have consciousness
* Something outside of the elements that make us up has given us our consciousness (God)

==Resources==
* ''God, Are you There? Five Reasons God Exists and Three Reasons it Makes a Difference'', by [[William Lane Craig]] (from the [http://www.rzim.org RZIM] Critical Questions Booklet Series)
* ''Does God Exist? The Debate between Theists and Atheists'', by [[J.P. Moreland]] (theist) and [[Kai Nielsen]] (atheist). Prometheus Books, 1993.

==See also==
* [[Apologetics]]
* [[Natural theology]]
* [[Thomas Aquinas]]
* [[God of the Gaps]]

==References==
*''This article is based off the Theopedia.com [http://www.theopedia.com/Arguments_for_the_existence_of_God article] which is in the public domain.''
{{reflist|2}}

==External links==
* [http://www.apologetics.com/default.jsp?bodycontent=/articles/theistic_apologetics/kreeft-arguments.html Twenty Arguments For The Existence Of God], by [[Peter Kreeft]] & Ronald K. Tacelli
* [http://www.homestead.com/philofreligion/files/Theisticarguments.html Two Dozen (or so) Theistic Arguments] by [[Alvin Plantinga]]; Lecture presented at the 33rd Annual Philosophy Converence, Wheaton College, Oct 23-25, 1986
* [http://www.apologetics.com/default.jsp?bodycontent=/articles/theistic_apologetics/beck-cosmology.html The Cosmological Argument: A Current Bibliographical Appraisal], by W. David Beck
* [http://theologica.blogspot.com/2005/11/evil-as-evidence-for-god.html Evil as Evidence for God], by Justin Taylor
* [http://www.theologicalstudies.citymax.com/page/page/1572404.htm The 4 Primary Arguments for God's Existence], by Michael J. Vlach

===Multimedia===
* [http://biblicaltraining.org/audio/TH503/theology_1_11001.mp3 Theism; Proof of God's existence], by [[Bruce Ware]] (MP3)
* [http://www.veritas.org/mediafiles/Craig%20DoesGodExist%20Fresno.aiff.mp3 Does God Exist?] (MP3), by William Lane Craig
* [http://www.veritas.org/3.0_media/topics/17 Existence of God Audio Lectures] (The Veritas Forum)
* [http://www.believerschapeldallas.org/audio/slj-69_systematic-theology/002_SLJ_69_32K.mp3 Is There a Supreme Being?, or the Existence of God] (MP3), by S. Lewis Johnson
* [http://biblicaltraining.org/audio/TH601/apologetics_08c_MSTR.mov Cosmological Argument] (QuickTime), by Ronald Nash
'''ApologeticsPress.org''' (RealPlayer) <br />
* [http://www.apologeticspress.org/audio/rsf1-l05.rm The Case for the Existence of God] (Part I)
* [http://www.apologeticspress.org/audio/rsf1-l06.rm The Case for the Existence of God] (Part II)
* [http://www.apologeticspress.org/audio/rsf1-l07.rm The Case for the Existence of God] (Part III)

[[Category:Christian Apologetics]]
[[Category:God]]
[[Category:Theology]]
[[Category:Philosophy]]

Arguments for the existence of God

2008-04-28T21:01:49Z

Gabriel131: /* Kalam cosmological argument */

'''Arguments for the existence of God''' involve carefully crafted reasoning with the hope that an individual will come to the conclusion that [[God]] exists.

Also known as '''proofs''' for God's existence, these arguments have not always come with full acceptance. Those opposed to [[natural theology]] claim that God's existence cannot be proven by human reason or the natural world, and that any attempt to do so runs the risk of becoming a [[God of the Gaps]] argument. However, [[Oxford]] scholar Roger Penrose states that [[materialism]] is now the faith of the gaps (see: [[Atheism of the gaps]]).<ref>http://www.leaderu.com/ftissues/ft9511/revessay.html</ref> Viewpoints vary, but responses tend to conclude that God can only be known by supernatural [[special revelation|revelation]] or [[Scripture alone]]. [[Karl Barth]] is a classic example of this as he believed that God is exclusively revealed in [[Jesus Christ]], and Jesus is only revealed in the [[Bible]]. Proponents of natural theology vary as well, but most conclude that the existence of God can be known through human reason although it is not salvific (not a saving knowledge of God). [[Thomas Aquinas]] is characteristic of this view, holding to the understanding that the created world reflects aspects of its creator that are apparent to all. Nonetheless, arguments for the existence of God have been formed throughout [[church history]] and continue to be used today, namely in the area of [[Christian apologetics]].

__TOC__
==Cosmological arguments==
(the "unmade maker")

===Kalam cosmological argument===
The aim of this argument is to show that the universe had a beginning in the finite past. The argument battles against the existence of an infinite, temporal regress of past events which implies a universe that has infinitely existed. This argument implies the existence of a First Cause.

The form of the argument is:
# Whatever begins to exist has a cause.
# The universe began to exist.
# Therefore, the universe has a cause.
Note that the key phrase here is "''begins'' to exist". The question is not "whatever exists".

The atheistic counter argument has traditionally been to point 2, taking the position that the universe has always existed. With the advent of the [[Big Bang theory]] pointing towards a starting point, this line of defense has become rather shaky. It should also be noted that the Kalam argument removes one of the knee jerk reactions to any discussion on creation involving God which is "Then who created God?" Since God has no beginning, the question becomes meaningless. The Bible makes clear that God exists outside of our construct of time in many locations, including 1 Corinthians 2:7, 2 Timothy 1:9, and Titus 1:2.
If God always existed, then why couldn't the universe have always existed? It's poor logic.

===[[Thomism|Thomistic]] cosmological argument===
# What we observe in this universe is contingent (i.e. dependent, or conditional)
# A sequence of causally related contingent things cannot be infinite
# The sequence of causally dependent contingent things must be finite
Conclusion: There must be a first cause in the sequence of contingent causes

===Leibnizian cosmological argument===
The argument comes from a German polymath, Gottfriend Wilhelm Leibniz. Leibniz wrote, "The first question which should rightly be asked is this: why is there something rather than nothing?"

The argument runs as follows:
# Every existing thing has an explanation of its existence, either in the necessity of its own [[nature]] or in an external cause.
# If the universe has an explanation of its existence, that explanation is God.
# The universe is an existing thing.
# Therefore the explanation of the universe is God.

Some [[Atheism|atheists]] object to premise 2 in that God does not have to be the explanation, but that the universe can be what is called a necessary being (one which exists of its own nature and have no external cause). This was a suggestion of [[David Hume]] who demanded, "Why may not the material universe be the necessarily existent being?" (Dialogues Concerning Natural Religion, part 9).
The Kalam Cosmological Argument is helpful. If Hume (and other atheists) is right in saying that the universe is a necessary being/thing, then this implies that the universe is eternal. This is exactly what the Kalam argument seeks to disprove. Thus, the Kalam is a valuable supplement to the Leibnizian argument.

==Teleological argument==
(the "unmoved mover")

Probably the most popular argument for God's existence is the teleological argument. Derived from the Greek word ''telos'', which refers to purpose or end, this argument hinges on the idea that the world gives evidence of being designed, and concludes that a divine designer must be posited to account for the orderly world we encounter. Although the teleological argument dates at least as far back as Plato, it is perhaps most memorable today from the work of [[William Paley]] (1743-1805), in his ''Natural Theology'' (1802). Recently, the teleological argument has gained renewed interest as a core element of the theory of [[Intelligent design|Intelligent Design]] and the related efforts to reconcile science and faith.

Although there are variations, the basic argument goes something like this:

# ''X'' is too complex to have occurred randomly or naturally.
# Therefore, ''X'' must have been created by an intelligent being, ''Y''.
# God is that intelligent being.
# Therefore, God exists.

===Comments on the teleological argument===
'''The first and second premises''' assume that one can infer the existence of intelligent design merely by examining an object. This is the same principle that archaeology uses to determine if, for example, a piece of stone is a stone tool.

The teleological argument assumes that because life is complex, it must have been designed. This is based on observations that complexity is not the outcome of random processes. Some object that life or objects are described as, “orderly” or “ordered”, and that this implies that an intelligent designer has ordered them. These objector claim that a system can be non-random or ordered simply because it is following impersonal physical processes, for example diamonds or snowflakes. However, such "ordered" systems do not have ''complexity'', which life has.

'''The third premise''' is rejected by some even if the first and second premises are accepted, as the implied designer (Y) might be an unknown force or mere demiurge, not God as God is commonly understood. It is argued in defense that the outside force through which Y came into being might then be explained as a more powerful being resulting in either an omnipotent being or infinite regression.

Critics often argue that the teleological argument would apply to the designer, arguing any designer must be at least as complex and purposeful as the designed object. This, they say, would create the absurdity of an infinite series of designers. However, the counter-argument of an "undesigned designer," akin to Aristotle's uncaused causer, is common. Furthermore, it has been argued that God is ''not'' complex, that is, He is not composed of many interrelated parts, so the complexity argument does not apply.

==Anthropological argument==
The anthropological (anthropos meaning "man") argument is made on the basis of the condition of humanity, of mankind's basic moral standards and the thread a search for a higher being. It is related to the cosmological and teleological arguments in that it if man has a yearning for God and a conscience when offending him, ostensibly these have their origin and cause in God and not in man. The argument was perhaps most famously posited by Blaise Pascal, who reasoned that it was better "bet" to believe in God than not to do so.

==Ontological argument==
The ontological argument attempts to prove God's existence through abstract reasoning alone. The argument is entirely a priori, i.e. it involves no empirical evidence at all. Rather, the argument begins with an explication of the concept of God, and seeks to demonstrate that God exists on the basis of that concept alone.
{{cquote|"The argument is ingenious. It has the appearance of a linguistic trick, but it is a difficult task to say precisely what, if anything, is wrong with it. All forms of the argument make some association between three concepts: the concepts of God, of perfection, and of existence. Very roughly, they state that perfection is a part of the concept of God, and that perfection entails existence, and so that the concept of God entails God's existence." <ref>http://www.philosophyofreligion.info/ontological.html</ref>}}

The ontological argument was first formulated by [[Anselm]] of Canterbury (1033-1109), one of the great medieval philosopher-theologians, in his ''Proslogium'', Chapter 2. Anselm’s ontological argument rests on the identification of God as “that than which no greater can be conceived”. Once it is understood that God is that of which no greater can be conceived, Anselm suggests, it becomes evident that God must exist.

A problem with this argument is that it merely defines God into existence. It is unclear if the concept of being able to conceive of a perfect being has any connection to actual existence. Without being able to make this connection, the merit of the argument can become questionable.

===Descartes' ontological argument===
We have the idea of an infinitely perfect Being. Since we are finite, and everything around us is finite, the idea of an infinitely perfect Being could not have originated with us or with the nature around us. Therefore the idea of an infinitely perfect Being must have come from such a being - God. <ref>http://plato.stanford.edu/entries/descartes-ontological/</ref>

==Free will argument==

* There can be no free will in a totally naturalistic system
* Free will exists
* Therefore God exists

Oxygen and hydrogen don't 'choose' to combine, they do so due to natural laws. In a naturalistic system every component that makes us up obeys similar natural laws. The concept of freewill or choice would therefore not exist.

=== Objections ===
Some challenge this argument on the basis that premises one and two have not been proven. They argue:
* In challenging premise 1, those ascribing to [[compatibilism]] believe that our experience of free will is still compatible with naturalistic causes even if the mechanism that causes this to be is not yet known and no viable explanation can be postulated apart from acting as if it is so.<ref>"The Astonishing Hypothesis is that "You," your joys and your sorrows, your memories and your ambitions, your sense of personal identity and '''free will''', are in fact no more than the behavior of a vast assembly of nerve cells and their associated molecules ... Free Will is located in or near the anterior cingulate sulcus." Francis Crick, ''The Astonishing Hypothesis: The Scientific Search for the Soul'', Charles Scribner's Sons, New York, NY, 1993, p. 3, 268. </ref> Since this can not be disproven, it is possible that free will exists in a naturalistic system.
* In challenging premise 2, those ascribing to [[determinism]] simply believe that free will does not exist and no one has free will. Therefore there is no importance to the concept of God.

==Consciousness==

* The earth is made of a small number of elements
* We are also made up of those elements, as is all of nature
* The elements that make us up have no consciousness and the earth has no consciousness
* We have consciousness
* Something outside of the elements that make us up has given us our consciousness (God)

==Resources==
* ''God, Are you There? Five Reasons God Exists and Three Reasons it Makes a Difference'', by [[William Lane Craig]] (from the [http://www.rzim.org RZIM] Critical Questions Booklet Series)
* ''Does God Exist? The Debate between Theists and Atheists'', by [[J.P. Moreland]] (theist) and [[Kai Nielsen]] (atheist). Prometheus Books, 1993.

==See also==
* [[Apologetics]]
* [[Natural theology]]
* [[Thomas Aquinas]]
* [[God of the Gaps]]

==References==
*''This article is based off the Theopedia.com [http://www.theopedia.com/Arguments_for_the_existence_of_God article] which is in the public domain.''
{{reflist|2}}

==External links==
* [http://www.apologetics.com/default.jsp?bodycontent=/articles/theistic_apologetics/kreeft-arguments.html Twenty Arguments For The Existence Of God], by [[Peter Kreeft]] & Ronald K. Tacelli
* [http://www.homestead.com/philofreligion/files/Theisticarguments.html Two Dozen (or so) Theistic Arguments] by [[Alvin Plantinga]]; Lecture presented at the 33rd Annual Philosophy Converence, Wheaton College, Oct 23-25, 1986
* [http://www.apologetics.com/default.jsp?bodycontent=/articles/theistic_apologetics/beck-cosmology.html The Cosmological Argument: A Current Bibliographical Appraisal], by W. David Beck
* [http://theologica.blogspot.com/2005/11/evil-as-evidence-for-god.html Evil as Evidence for God], by Justin Taylor
* [http://www.theologicalstudies.citymax.com/page/page/1572404.htm The 4 Primary Arguments for God's Existence], by Michael J. Vlach

===Multimedia===
* [http://biblicaltraining.org/audio/TH503/theology_1_11001.mp3 Theism; Proof of God's existence], by [[Bruce Ware]] (MP3)
* [http://www.veritas.org/mediafiles/Craig%20DoesGodExist%20Fresno.aiff.mp3 Does God Exist?] (MP3), by William Lane Craig
* [http://www.veritas.org/3.0_media/topics/17 Existence of God Audio Lectures] (The Veritas Forum)
* [http://www.believerschapeldallas.org/audio/slj-69_systematic-theology/002_SLJ_69_32K.mp3 Is There a Supreme Being?, or the Existence of God] (MP3), by S. Lewis Johnson
* [http://biblicaltraining.org/audio/TH601/apologetics_08c_MSTR.mov Cosmological Argument] (QuickTime), by Ronald Nash
'''ApologeticsPress.org''' (RealPlayer) <br />
* [http://www.apologeticspress.org/audio/rsf1-l05.rm The Case for the Existence of God] (Part I)
* [http://www.apologeticspress.org/audio/rsf1-l06.rm The Case for the Existence of God] (Part II)
* [http://www.apologeticspress.org/audio/rsf1-l07.rm The Case for the Existence of God] (Part III)

[[Category:Christian Apologetics]]
[[Category:God]]
[[Category:Theology]]
[[Category:Philosophy]]

Faith

2008-04-28T21:00:05Z

Gabriel131: /* Pointlessness */

'''Faith''' is a essential concept in [[Christianity]], referring to a confidence or trust in a greater good as provided by the [[Lord]]. A classic statement of faith in the [[Bible]] was by the [[Roman Empire|Roman]] centurion of [http://www.biblegateway.com/passage/?search=matthew%208:5-10;&version=49; Matthew 8:5-10], who expressed his confidence that [[Jesus]] could cure his servant from a distance without even seeing him. [[Jesus]] repeatedly emphasized the importance and value of faith to his disciples.

* In Biblical [[Judaism]], faith is specifically understood as the continued obedience of the Jews to the commandments of [[God]] ([[Jehovah]]) found and repeatedly renewed in his [[Covenant]]s. Thus, faith is tied to the context of God's [[Covenant]] with his chosen people, [[Israel]]. In practice, this means that Jews are expected to be faithful to God by following the 613 ''Mitzvoth'', and honoring the holidays of the Jewish calendar, among other practices. [http://www.encyclopediaproject.net/wiki/Faith#Faith_in_Christianity]

Faith embodies more than belief in two significant respects. First, faith implies a causal role by the believer in an outcome, as in [[Peter]]'s walking on water based on his faith or in overcoming a personal fear. Second, faith implies advancement or accomplishment rather than wrongdoing.

Faith plays a central role in overcoming [[addiction]]. Virtually everyone is plagued by one or more addictions, and faith enables overcoming those weaknesses.

Faith is also helpful in overcoming fear, such as fear of public speaking, appearing on [[television]], or standing up to a [[bully]].

Opposites of faith include fear, anxiety, depression and lack of confidence. A lack of faith can be very harmful, leading to self-destructive behavior.

Faith is expressed in [[Greek]] using the term ''pistis'', and in [[Latin]] using the term ''fides''. Faith is mentioned in 229 verses in the [[New Testament]] ([[KJV]]), but only twice in the much larger [[Old Testament]] ([[KJV]]).<ref>http://www.crosswalk.com</ref> In attempt to convert [[Jews]] to [[Christianity]], [[Paul]] described [[Abraham]]'s willingness to sacrifice his beloved son [[Isaac]] to [[God]] as an act of [[faith]], though the [[Old Testament]] did not describe it with that term.

Faith is strengthened by prayer ([http://www.biblegateway.com/passage/?search=jude%2020;&version=9; Jude 20]). For those who strengthen their faith, [[Jesus]] promised "I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father."<ref>John 14:12 (NIV).</ref>
==Pointlessness==

Faith is necessary for belief in a deity. But it is something without evidence. It is a blindness, something to follow to say, "I believe in God because I have faith", but all religions have faith. Why is your faith better than that of a Muslim's, or a Hindu's? Why is something pointless regarded as 'evidence?'

==Martin Luther on Faith==

Luther in his Table Talk papers writes this thought provoking and rather difficult passage on faith:

"This is the acme of faith, to believe that God, who saves so few and condemns so many, is merciful; that he is just who, at his own pleasure, has made us necessarily doomed to damnation, so that he seems to delight in the torture of the wretched and is more deserving of hate than of love. If by any effort of reason I could conceive how God, who shows so much anger and harshness, could be merciful and just, there would be no need of faith."

==Other Definitions and Religions==

Outside of [[Christianity]], faith is misused as a synonym for "belief". The [[Merriam-Webster]] dictionary, for example, includes this definition of faith: "a system of religious beliefs."<ref>http://www.m-w.com/dictionary/faith</ref>

Alternatively, faith often refers to a "firm belief in something for which there is no proof" or evidence.

In the [[Koran]], the concept of submission to [[Allah]] is mentioned 11 times, while the concept of faith in Allah is mentioned only once.

Etymologically, the word 'faith' is closely linked to the concept of "fidelity," which emphasizes commitment to something or someone, specifically [[Christ]]. Thus, faith is often understood to mean 'loyalty' to a particular view of [[divinity]]. Yet, faith can also be envisioned more broadly as a trust in [[providence]], as it entails an active role for the believer himself for advancing good.

The literary critic Harold Bloom distinguishes Christianity from the other two dominant monotheistic religions in his book Agon by contrasting them with Gnosticism:

"Gnosticism polemically is decidedly not a faith, whether in the Christian sense, pisits, a believing that something was, is, and will be so; or in the Hebraic sense, emunah, a trusting in the Covenant. If religion is a binding, then Gnosticism is an unbinding, but not for the sake of things or persons merely as they are. Gnostic freedom is a freedom for knowledge, knowledge of what in the self, not in the psyche or soul, is Godlike, and knowledge of God beyond the cosmos. But also it is a freedom to be known, to be known by God, by what is alien to everything created, by what is alien to and beyond the stars and the cosmic system and our earth."

Faith is emphasized in Christianity but is unrecognized by the worldview of [[Philosophical Skepticism|philosophical skepticism]].

==References==
<references/>
[[Category:religion]]
[[Category:philosophy]]

== External links ==
* Holding, James Patrick, [http://tektonics.org/whatis/whatfaith.html Fallacious Faith]
*[http://jesuschrist.lds.org/SonOfGod/eng/finding-faith-in-christ/video/finding-faith-in-christ Finding Faith in Christ], video at ''JesusChrist.lds.org''

Faith

2008-04-28T20:59:50Z

Gabriel131: /* Biblical examples */

'''Faith''' is a essential concept in [[Christianity]], referring to a confidence or trust in a greater good as provided by the [[Lord]]. A classic statement of faith in the [[Bible]] was by the [[Roman Empire|Roman]] centurion of [http://www.biblegateway.com/passage/?search=matthew%208:5-10;&version=49; Matthew 8:5-10], who expressed his confidence that [[Jesus]] could cure his servant from a distance without even seeing him. [[Jesus]] repeatedly emphasized the importance and value of faith to his disciples.

* In Biblical [[Judaism]], faith is specifically understood as the continued obedience of the Jews to the commandments of [[God]] ([[Jehovah]]) found and repeatedly renewed in his [[Covenant]]s. Thus, faith is tied to the context of God's [[Covenant]] with his chosen people, [[Israel]]. In practice, this means that Jews are expected to be faithful to God by following the 613 ''Mitzvoth'', and honoring the holidays of the Jewish calendar, among other practices. [http://www.encyclopediaproject.net/wiki/Faith#Faith_in_Christianity]

Faith embodies more than belief in two significant respects. First, faith implies a causal role by the believer in an outcome, as in [[Peter]]'s walking on water based on his faith or in overcoming a personal fear. Second, faith implies advancement or accomplishment rather than wrongdoing.

Faith plays a central role in overcoming [[addiction]]. Virtually everyone is plagued by one or more addictions, and faith enables overcoming those weaknesses.

Faith is also helpful in overcoming fear, such as fear of public speaking, appearing on [[television]], or standing up to a [[bully]].

Opposites of faith include fear, anxiety, depression and lack of confidence. A lack of faith can be very harmful, leading to self-destructive behavior.

Faith is expressed in [[Greek]] using the term ''pistis'', and in [[Latin]] using the term ''fides''. Faith is mentioned in 229 verses in the [[New Testament]] ([[KJV]]), but only twice in the much larger [[Old Testament]] ([[KJV]]).<ref>http://www.crosswalk.com</ref> In attempt to convert [[Jews]] to [[Christianity]], [[Paul]] described [[Abraham]]'s willingness to sacrifice his beloved son [[Isaac]] to [[God]] as an act of [[faith]], though the [[Old Testament]] did not describe it with that term.

Faith is strengthened by prayer ([http://www.biblegateway.com/passage/?search=jude%2020;&version=9; Jude 20]). For those who strengthen their faith, [[Jesus]] promised "I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father."<ref>John 14:12 (NIV).</ref>
==Pointlessness==

Faith is necessary for belief in a deity. But it is something without evidence. It is a blindness, something to follow to say, "I believe in God because I have faith", but all religions have faith. Why is your faith better than that of a Muslim's, or a Hindu's? Why id something pointless regarded as 'evidence?'

==Martin Luther on Faith==

Luther in his Table Talk papers writes this thought provoking and rather difficult passage on faith:

"This is the acme of faith, to believe that God, who saves so few and condemns so many, is merciful; that he is just who, at his own pleasure, has made us necessarily doomed to damnation, so that he seems to delight in the torture of the wretched and is more deserving of hate than of love. If by any effort of reason I could conceive how God, who shows so much anger and harshness, could be merciful and just, there would be no need of faith."

==Other Definitions and Religions==

Outside of [[Christianity]], faith is misused as a synonym for "belief". The [[Merriam-Webster]] dictionary, for example, includes this definition of faith: "a system of religious beliefs."<ref>http://www.m-w.com/dictionary/faith</ref>

Alternatively, faith often refers to a "firm belief in something for which there is no proof" or evidence.

In the [[Koran]], the concept of submission to [[Allah]] is mentioned 11 times, while the concept of faith in Allah is mentioned only once.

Etymologically, the word 'faith' is closely linked to the concept of "fidelity," which emphasizes commitment to something or someone, specifically [[Christ]]. Thus, faith is often understood to mean 'loyalty' to a particular view of [[divinity]]. Yet, faith can also be envisioned more broadly as a trust in [[providence]], as it entails an active role for the believer himself for advancing good.

The literary critic Harold Bloom distinguishes Christianity from the other two dominant monotheistic religions in his book Agon by contrasting them with Gnosticism:

"Gnosticism polemically is decidedly not a faith, whether in the Christian sense, pisits, a believing that something was, is, and will be so; or in the Hebraic sense, emunah, a trusting in the Covenant. If religion is a binding, then Gnosticism is an unbinding, but not for the sake of things or persons merely as they are. Gnostic freedom is a freedom for knowledge, knowledge of what in the self, not in the psyche or soul, is Godlike, and knowledge of God beyond the cosmos. But also it is a freedom to be known, to be known by God, by what is alien to everything created, by what is alien to and beyond the stars and the cosmic system and our earth."

Faith is emphasized in Christianity but is unrecognized by the worldview of [[Philosophical Skepticism|philosophical skepticism]].

==References==
<references/>
[[Category:religion]]
[[Category:philosophy]]

== External links ==
* Holding, James Patrick, [http://tektonics.org/whatis/whatfaith.html Fallacious Faith]
*[http://jesuschrist.lds.org/SonOfGod/eng/finding-faith-in-christ/video/finding-faith-in-christ Finding Faith in Christ], video at ''JesusChrist.lds.org''

Debate:Is there 1 God or are there many gods?

2008-04-28T20:48:56Z

Gabriel131:

{{debate}}

Yes. [[User:Maestro|Maestro]] 00:30, 16 February 2008 (EST)

According to the Bible there's one. - Ultimahero. March 8, 2008.

How do Christians reconcile the fact that only one region of the world has any beliefs similar to those described in the old testament if there was such a small human population after the flood. There for every human civilization should have some story of the flood or ark, a very similar god, and similar languages. But this is not true. I would like to hear what other people think? [[User:Rellik|Rellik]] 23:36, 17 March 2008 (EDT)

There actually are several different stories of a "great flood" from many cultures around the world. As far as different languages, the Bible addressed this at the Tower of Babel. Everyone spoke the same language, yet God scrambled their languages so they couldn’t understand one another. And as far as different gods and religions go, I don’t think it would actually take that long to spread and differ. For example, in the US in the 1800’s, the majority of people were Christians. Yet then along comes Joseph Smith and before long he has taken on a bunch of followers into the new Mormon church. Now, only about 150 years later, Mormonism is pretty big. Just imagine that, only lots of people trying to come up with new theological systems. You could have tons of them in a relatively short time frame. [[Ultimahero]]

I can only think of one religion besides from christianity that mentions a great flood, and that is the Mayan creation myth. They believed they were the third race created by their gods with the first being made of mud and then being destroyed by a flood, the next being made of wood and an attempt was made to destroy them with another flood, but they lived and became monkeys. Not much similarity to the story of the ark. What other cultures have a story of a flood? [[User:Rellik|Rellik]] 23:40, 19 March 2008 (EDT)
:The Babylonians have the story of Upnapishtim from the Epic of Gilgamesh; the Greeks have Deucalion. There are possibly many more cultures that do. [[User:Karajou|Karajou]] 23:43, 19 March 2008 (EDT)

There’s the Sumerians, Babylonians, Chinese, Indians, Indonesia, Greek, and many others that have flood stories. [[Ultimahero.]]

I've been reading up on the Tower of Babel, and I can't tell does it deal with the differences in races too or simply language? [[User:Rellik|Rellik]] 20:06, 20 March 2008 (EDT)

Judging by the text, I'd say it's just language. God mixed up their languages, but it doesn't say anything about race. The number of different races is probably just a natural biological occurrence. [[Ultimahero]], March 20

How do we know there is even one God? May you please provide proof?-Gabriel131.